And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Oo wakhtiyadaas kuwo badan baa ka kici doona boqorka koonfureed; weliba tuugagga dadkaaga ayaa isa sarraysiin doona inay aragga xaqiijiyaan; laakiinse way dhici doonaan. Daanyeel 11:14.
The correct identification of the power in the last days that is represented as Modern Rome, and therefore the power that “establishes the vision” is essential and salvational. It represents an element of the final testing process of the one hundred and forty-four thousand. The word “vision” in the verse is the same Hebrew word which Solomon chose when he identified why God’s people perish.
Aqoonsiga saxda ah ee awoodda wakhtiga ugu dambeeya ee lagu matalay Rooma Casriga ah, sidaas darteedna ah awoodda “xaqiijisa aragtida,” waa arrin lama huraan ah oo badbaado khusaysa. Waxay ka dhigan tahay qayb ka mid ah habka imtixaanka ugu dambeeya ee boqol iyo afar iyo afartan kun. Erayga “aragtida” ee aayadda ku jira waa isla erayga Cibraaniga ah ee Sulaymaan doortay markii uu tilmaamay sababta dadka Ilaah u halligmaan.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Meel aan aragti jirin, dadku way halaagsamaan; laakiinse kii sharciga xajiyaa, waa barakaysan yahay. Maahmaahyadii 29:18.
All the prophets are speaking more directly concerning the last days than any other period of sacred history, and Solomon’s warning about the need of possessing the “vision” is a life-or-death proposition. Truth always divides and produces two classes of worshippers, In the verse there is a class that perishes and a class that happily keeps the law. It should be noted however, that Solomon’s counsel is placed in the context of a controversy over “truth.” It is also in the context of the parable of the ten virgins, for the parable of the ten virgins is a primary illustration of the experience of God’s people in the last days.
Nebiyadii oo dhammu waxay si ka toos badan uga hadlayaan maalmaha ugu dambeeya marka loo eego xilli kasta oo kale oo taariikhda quduuska ah ah, digniintii Sulaymaanna ee ku saabsan baahida loo qabo lahaanshaha “aragga” waa arrin nolol iyo geeri ah. Runta mar walba way kala saartaa oo waxay soo saartaa laba nooc oo caabudayaal ah. Aayadda gudaheeda waxaa ku jira koox halliganta iyo koox si farxad leh sharciga u xajisata. Si kastaba ha ahaatee, waa in la ogaadaa in taladii Sulaymaan lagu meeleeyey macnaha guud ee muran ku saabsan “runta.” Waxa kale oo ay ku jirtaa macnaha guud ee masaalka tobanka bikradood, waayo masaalkii tobanka bikradood waa tusaalaha aasaasiga ah ee waaya-aragnimada dadka Ilaah ee maalmaha ugu dambeeya.
A fool uttereth all his mind: but a wise man keepeth it in till afterwards. If a ruler hearken to lies, all his servants are wicked. The poor and the deceitful man meet together: the Lord lighteneth both their eyes. The king that faithfully judgeth the poor, his throne shall be established forever. The rod and reproof give wisdom: but a child left to himself bringeth his mother to shame. When the wicked are multiplied, transgression increaseth: but the righteous shall see their fall. Correct thy son, and he shall give thee rest; yea, he shall give delight unto thy soul. Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:11–18.
Nacasku wuxuu muujiyaa wixii qalbigiisa ku jira oo dhan; laakiinse ninka xigmadda leh wuu hayaa ilaa dabadeed. Haddii taliye dhegaysto been, addoommadiisa oo dhammu waa shar leh. Miskiinka iyo ninka khiyaanada leh way kulmaan; Rabbigu labadoodaba indhahooda ayuu iftiimiyaa. Boqorka si daacadnimo leh u xukuma masaakiinta, carshigiisuna weligiisba wuu taagnaan doonaa. Usha iyo canaantu xigmad bay bixiyaan; laakiinse ilmo iskiis loo daayo hooyadiis ayuu ceeb u keenaa. Markay kuwa sharka lahu bataan, xadgudubkuna wuu sii kordhaa; laakiinse kuwa xaqa ahu waxay arki doonaan dhicitaankooda. Wiilkaaga edbi, oo isna nasasho buu ku siin doonaa; haah, naftaadana farxad buu u keeni doonaa. Meeshii aanu waxyi jirin, dadku way halligmaan; laakiinse kii sharciga xajiya, isagu waa barakaysan yahay. Maahmaahyadii 29:11–18.
It is not my intent to point a finger at those that may hold to a different understanding of Modern Rome than I do. My intent is to illustrate that Solomon is addressing two classes of worshippers, which he identifies as a “wise man” and a “fool.” The “fool” is also identified as the “wicked.” The wise and foolish virgins of the parable are also identified in the prophetic line of Daniel chapter twelve as the wise and the wicked.
Ujeeddadaydu ma aha inaan farta ku fiiqo kuwa laga yaabo inay ka qabaan faham ka duwan kan aan ka qabo Rooma Casriga ah. Ujeeddadaydu waa inaan muujiyo in Sulaymaan uu la hadlayo laba nooc oo caabudayaal ah, kuwaas oo uu ku tilmaamayo “nin xigmad leh” iyo “nacas.” “Nacaska” waxaa sidoo kale lagu aqoonsaday inuu yahay “kan shar leh.” Bikradaha xigmadda leh iyo kuwa nacaska ah ee masaalka ku jira ayaa sidoo kale lagu aqoonsaday xariiqda nebiyadeed ee Daanyeel cutubka laba iyo tobnaad inay yihiin kuwa xigmadda leh iyo kuwa sharka leh.
Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.
Kuwa badan baa la nadiifin doonaa, oo la caddayn doonaa, oo la tijaabin doonaa; laakiinse kuwa sharka leh shar bay samayn doonaan; oo kuwa sharka leh midkoodna ma garan doono; laakiinse kuwa xigmadda leh way garan doonaan. Daanyeel 12:10.
Solomon and Daniel agree with one another, for all the prophetic testimony aligns in the last days. The wise understand the “increase of knowledge.”
Sulaymaan iyo Daanyeel way isku waafaqsan yihiin, waayo markhaatifurka nebiyadu oo dhammu wuxuu isu waafaqaa maalmaha ugu dambeeya. Kuwa xigmadda lehuna waxay gartaan “korodhka aqoonta.”
And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Daniel 12:3, 4.
Kuwa caqliga lehna waxay u dhalaali doonaan sida iftiinka sama‑gogosha; kuwa badanna xaqnimada u soo celiyaana waxay ahaan doonaan sida xiddigaha weligood iyo weligoodba. Laakiinse adigu, Daanyeelow, erayada xidh, oo kitaabka shaabadee ilaa wakhtiga dhammaadka; kuwo badan ayaa hor iyo dib u ordi doona, aqoontuna way sii kordhi doontaa. Daanyeel 12:3, 4.
Verse ten identifies the three-step testing process that sifts the virgins, who are called to be among the one hundred and forty-four thousand. In both cases the sifting and testing process is based upon whether the virgins understand the increase of knowledge (the vision) that was unsealed at the time of the end in 1989.
Aayadda tobnaad waxay tilmaamaysaa habka imtixaanka ee saddexda tallaabo ah oo kala shaandheeya bikradaha, kuwaas oo loogu yeedhay inay ka mid noqdaan boqol iyo afartan iyo afar kunka. Labada xaaladoodba habka kala shaandhaynta iyo imtixaanku wuxuu ku salaysan yahay in bikraduhu fahmaan korodhka aqoonta (ru’yada) oo la furay waqtigii dhammaadka sannadkii 1989.
“The time of the end” in the last days was 1989, when verses forty through forty-five of Daniel eleven were unsealed. It was then established that the subject of the verses was the final rise and fall of the king of the north. It was then established that the king of the north in the verses is the papal power of the last days. Inspiration never uses the expression “Modern Rome.” The expression was invented by me, to represent the papal power of the last days, for prophetically “modern” represents the last days. Ellen White never used the expression “Modern Rome.”
“Waqtiga dhammaadka” ee maalmaha ugu dambeeya wuxuu ahaa 1989, markaas oo aayadaha afartan ilaa afartan iyo shan ee Daanyeel kow iyo tobnaad la furfuray. Markaas ayaa la xaqiijiyey in mawduuca aayadahani yahay kacitaankii ugu dambeeyey iyo dhicitaankii boqorka woqooyi. Markaas ayaa sidoo kale la xaqiijiyey in boqorka woqooyi ee aayadahaa ku xusan uu yahay awoodda baabanimada ee maalmaha ugu dambeeya. Waxyi ahaan marnaba looma adeegsado weedha “Modern Rome.” Weedhan anigaa curiyey, si ay u metesho awoodda baabanimada ee maalmaha ugu dambeeya, maxaa yeelay si nebiyadeed “casri” wuxuu u taagan yahay maalmaha ugu dambeeya. Ellen White marnaba ma adeegsan weedha “Modern Rome.”
There are incorrect views of who the king of the north represents in the last six verses of Daniel eleven, but there is only one correct understanding. The understanding that the king of the north in the verses is the papal power was derived from many prophetic witnesses. Verse forty begins by identifying the papacy receiving a deadly wound in 1798, then verses forty-one through forty-three identify the dynamics involved with the healing of the deadly wound. Verse forty-four describes the message that enrages the papacy and leads into verse forty-five when the papal power comes to its final and complete end. The vision that was unsealed in 1989, is the vision of the final rise and fall of the papal power in the last days. That vision is the increase of knowledge that produces and manifests two classes of worshippers, based upon their acceptance or rejection of the knowledge located in those verses.
Waxa jira fahammo khaldan oo ku saabsan cidda boqorka woqooyi matalo lixda aayadood ee ugu dambeeya ee Daanyeel kow iyo tobnaad, laakiin waxaa jira hal faham oo keliya oo sax ah. Fahamka ah in boqorka woqooyi ee aayadahaas ku xusan uu yahay awoodda baabbinimada waxaa laga soo qaatay markhaatiyo nebiyadeed oo badan. Aayadda afartan waxay ku bilaabataa iyadoo tilmaamaysa baabbinimada oo heshay dhaawac dilaa ah sannadkii 1798, dabadeedna aayadaha afartan iyo kow ilaa afartan iyo saddex waxay tilmaamayaan dhaqdhaqaaqyada ku lug leh bogsiinta dhaawacaas dilaa ah. Aayadda afartan iyo afar waxay sharxaysaa farriinta ka cadhaysiisa baabbinimada oo horseedda aayadda afartan iyo shan, marka awoodda baabbinimadu gaadho dhammaadkeeda ugu dambeeya oo dhammaystiran. Ru’yada la furfuray sannadkii 1989 waa ru’yada kacitaanka ugu dambeeya iyo dhicitaanka awoodda baabbinimada ee maalmaha ugu dambeeya. Ru’yadaasu waa korodhka aqoonta ee dhaliya oo muujinaya laba nooc oo caabudayaal ah, kuwaas oo ku salaysan aqbalaaddooda ama diidmadooda aqoonta ku taalla aayadahaas.
According to the very same chapter where the increase of knowledge was unsealed in 1989, the “robbers of thy people,” who “exalt themselves” and ultimately “fall” are the symbol that establishes the “vision.” In the final sifting, the first testing question is who is represented as the “robbers of thy people,” for they are the prophetic symbol that establishes the “vision.” Are the robbers the papal power or are they the United States?
Sida ku cad isla cutubkaas oo kororka aqoonta lagu furay 1989, “tuugagga dadkaaga,” kuwaas oo “is-kor qaada” oo ugu dambayntii “dhaca,” waa astaanta dejinaysa “riyadii.” Kala-soocidda ugu dambaysa, su’aasha tijaabada ee ugu horraysa waa yaa lagu matalaa “tuugagga dadkaaga,” waayo iyagu waa astaanta nebiyadeed ee dejinaysa “riyadii.” Tuugaggu ma awoodda baadariga ayay yihiin mise waa Maraykanka?
The books of Daniel and Revelation are the same book, representing two witnesses of the same line of prophecy. Daniel is the beginning and Revelation is the ending, and together they represent two witnesses of the truth that is unsealed at the time of the end in 1989.
Kitaabbada Daanyeel iyo Muujintuba waa isla kitaabkii, iyagoo matalaya laba markhaati oo isla xariiqa wax sii sheegidda ah. Daanyeel waa bilowga, Muujintuna waa dhammaadka, labadooduna waxay wadajir u matalaan laba markhaati oo runta ah oo la furay wakhtiga dhammaadka sannadkii 1989.
Daniel describes the purification process that was produced when the Lion of the tribe of Judah unsealed verses forty to forty-five in 1989. At that time a testing process began to determine and manifest who would be the “priests” that make up the covenant people who are the one hundred and forty-four thousand in the last days. Hosea contributes that those who reject the increase of knowledge of the last days will not become one of the priests who make up the one hundred and forty-four thousand.
Daanyeel waxa uu sharraxayaa habka daahirinta ee dhacay markii Libaaxa qabiilka Yahuudah uu furay aayadaha afartan ilaa afartan iyo shan sannadkii 1989. Wakhtigaas waxa billowday hab imtixaan ah si loo go’aamiyo loona muujiyo cidda noqon doonta “wadaaddada” ka kooban dadka axdiga ee ah boqol iyo afar iyo afartan kun maalmaha ugu dambeeya. Hooseeca waxa kale oo uu ku darayaa in kuwa diida kordhinta aqoonta ee maalmaha ugu dambeeya aanay noqon doonin mid ka mid ah wadaaddada ka kooban boqol iyo afar iyo afartan kun.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Dadkayguu waa la baabbi'iyaa aqoon la'aan aawadeed; maxaa yeelay adigu aqoonta waad diidday, aniguna waan ku diidi doonaa, si aadan wadaad iigu ahaan; maaddaama aad illowday sharciga Ilaahaaga, aniguna carruurtaadana waan illoobi doonaa. Hoosheeca 4:6.
The book of Revelation identifies that the knowledge that is unsealed and rejected by one class accomplishes their rejection just before probation closes.
Kitaabka Muujintii wuxuu caddeynayaa in aqoonta la furay oo ay diiddo kooxi ay sababto in la diido iyaga wax yar ka hor inta aanu xidhmin wakhtiga nimcadu.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Oo wuxuu igu yidhi, Ha xidhin erayada wax sii sheegidda ee kitaabkan; waayo, wakhtigu waa dhow yahay. Kii aan xaqa ahayn, ha ku sii jiro xaqdarro weli; kii wasakhaysanna, ha ku sii jiro wasakhnimo weli; kii xaqa ahna, ha ku sii jiro xaqnimo weli; kii quduuska ahna, ha ku sii jiro quduusnimo weli. Muujintii 22:10, 11.
The Millerite history illustrates the history of the one hundred and forty-four thousand, and together the Millerites and the one hundred and forty-four thousand represent the beginning and ending of the message and work of the three angels of Revelation chapter fourteen. The parallel histories identify the events connected with the close of probation. The work of both histories has been typified by Elijah and John the Baptist.
Taariikhda Milleriyiintu waxay tusaale u tahay taariikhda boqol iyo afartan iyo afarta kun, waxaana wadajir ahaan Milleriyiinta iyo boqol iyo afartan iyo afarta kun ay matalaan bilowga iyo dhammaadka farriinta iyo shaqada saddexda malaa’igood ee Muujintii cutubka afar iyo tobnaad. Taariikhaha isbarbar socda waxay tilmaamayaan dhacdooyinka la xidhiidha xidhitaanka wakhtiga nimcada. Shaqada labada taariikhoodba waxaa hore ugu astaysnaa Eliyaah iyo Yooxanaa Baabtiisaha.
“With trembling, William Miller began to unfold to the people the mysteries of the kingdom of God, carrying his hearers down through the prophecies to the second advent of Christ. With every effort he gained strength. As John the Baptist heralded the first advent of Jesus and prepared the way for His coming, so William Miller and those who joined with him proclaimed the second advent of the Son of God.” Early Writings, 229, 230.
“Iyadoo gariiraya, William Miller wuxuu bilaabay inuu dadka u fasiro waxyaalaha qarsoon ee boqortooyada Ilaah, isaga oo dhegeystayaashiisa ku hoggaaminaya sii dhex mara waxsii sheegyada ilaa imaatinka labaad ee Masiixa. Dadaal kasta oo uu sameeyeyba wuxuu ku sii helayey xoog. Sidii Yooxanaa Baabtiisaha uu ugu dhawaaqay imaatinkii ugu horreeyey ee Ciise oo uu jidka ugu diyaariyey imaatinkiisa, sidaas oo kale William Miller iyo kuwii isaga la midoobay waxay ku dhawaaqeen imaatinka labaad ee Wiilka Ilaah.” Early Writings, 229, 230.
The Millerite message identified the “events” connected with the close of probation, as represented by both Elijah and John the Baptist.
Farriintii Milleriyiinta waxay aqoonsatay “dhacdooyinka” la xiriira xidhitaanka wakhtiga nimcada, sida ay u astaysan yihiin Eliyaah iyo Yooxanaa Baabtiisaha labadaba.
“It was needful that men should be awakened to their danger; that they should be roused to prepare for the solemn events connected with the close of probation.” The Great Controversy, 310.
“Waxay ahayd lagama maarmaan in dadka laga baraarujiyo khatartooda; in la kiciyo si ay isugu diyaariyaan dhacdooyinka culus ee la xidhiidha dhammaadka wakhtiga nimcada.” The Great Controversy, 310.
In 1989, with the collapse of the Soviet Union the portion of the book of Daniel that related to the last days was unsealed and a testing process began. The test was based upon the ability or inability of God’s people to understand or reject the increase of knowledge that is represented in the last six verses of Daniel chapter eleven; verses that lead to the first verse of chapter twelve, which identifies the “close of probation.” The message of the “events connected with the close of probation” was then unsealed, and the work of those who were the candidates to be the “priests” of the one hundred and forty-four thousand began. Their work was to “understand” and proclaim the message represented in the passage. The message and the work of the one hundred and forty-four thousand, was to present the unsealed message in order to rouse men “to prepare for the solemn events connected with the close of probation.”
Sannadkii 1989, markii Midowgii Soofiyeeti burburay, qaybtii kitaabka Daanyeel ee la xidhiidhay maalmaha ugu dambeeya waa la furfuray, waxaana bilaabmay hab imtixaan ah. Imtixaanku wuxuu ku salaysnaa kartida ama karti-darrada dadka Ilaah inay fahmaan ama diidaan korodhka aqoonta ee lagu matalay lixda aayadood ee ugu dambeeya ee cutubka kow iyo tobnaad ee Daanyeel; aayado horseeda aayadda kowaad ee cutubka laba iyo tobnaad, taas oo tilmaamaysa “xidhitaanka wakhtiga nimcada.” Farriinta ku saabsan “dhacdooyinka la xidhiidha xidhitaanka wakhtiga nimcada” markaas waa la furfuray, waxaana bilaabmay hawshii kuwii musharraxiinta u ahaa inay noqdaan “wadaaddada” boqol iyo afartan iyo afarta kun. Hawshoodu waxay ahayd inay “fahmaan” oo ay ku dhawaaqaan farriinta lagu matalay tuducaas. Farriinta iyo hawsha boqol iyo afartan iyo afarta kun waxay ahayd inay soo bandhigaan farriinta la furfuray si ragga loogu kiciyo “inay isu diyaariyaan dhacdooyinka culus ee la xidhiidha xidhitaanka wakhtiga nimcada.”
“Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords. Soon every man is to be judged for the deeds done in the body. The hour of God’s judgment has come, and upon the members of His church on earth rests the solemn responsibility of giving warning to those who are standing as it were on the very brink of eternal ruin. To every human being in the wide world who will give heed must be made plain the principles at stake in the great controversy being waged, principles upon which hang the destinies of all mankind.” Prophets and Kings, 715, 716.
“Maanta, iyadoo lagu jiro ruuxa iyo awoodda Eliyaas iyo Yooxanaa Baabtiisaha, ayaa ergadii Ilaah doortay ay dareenka dunida xukunka ku wajahan ku jeedinayaan dhacdooyinka culus ee dhowaan dhici doona, kuwaas oo la xiriira saacadaha ugu dambeeya ee muddad nimcada iyo muuqashada Ciise Masiix oo ah Boqorka boqorrada iyo Sayidka sayidyada. Dhawaan nin kastaa waxaa lagu xukumi doonaa camalladii uu jidhka ku sameeyey. Saacaddii xukunka Ilaah way timid, xubnaha kiniisaddiisa ee dhulka joogaana waxaa saaran mas’uuliyadda culus ee ah inay digniin siiyaan kuwa taagan, sidii oo kale, qarka u saaran halaag weligiis ah. Qof kasta oo banii’aadam ah oo dunida ballaadhan ku nool oo dhegaysan doona waa in si cad loogu muujiyo mabaadi’da ku jirta khilaafka weyn ee socda, mabaadi’da ay ku xiran yihiin qaddarrada aadanaha oo dhan.” Prophets and Kings, 715, 716.
The history of John the Baptist and Christ, as well as the history of the Millerites illustrates the message and work of the one hundred and forty-four thousand. Both John and Christ understood their message as representing the close of probation.
Taariikhda Yooxanaa Baabtiisaha iyo Masiixa, iyo sidoo kale taariikhda Milleriyiinta, waxay tusaale u yihiin farriinta iyo hawsha boqol iyo afartan iyo afar kun. Labadaba Yooxanaa iyo Masiixu waxay farriintooda u fahmeen inay metelayso xidhitaanka wakhtiga nimcada.
But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.
Laakiin markuu arkay kuwo badan oo Farrisiinta iyo Sadukiinta ah oo u imanaya baabtiiskiisa, ayuu wuxuu ku yidhi, Jiil abeesooyin sun lehayow, yaa idiin digay inaad ka carartaan cadhada imanaysa? Matayos 3:7.
Christ represented the destruction of Jerusalem, the same destruction which John had warned the quibbling Jews as approaching. Jesus employed the destruction as a symbol of the “wrath” that begins when He, as Michael, stands up in Daniel chapter twelve, verse one.
Masiixu wuxuu matalay baabbi’inta Yeruusaalem, taas oo ah isla baabbi’intii Yooxanaa uga digay Yuhuuddii doodda badnayd inay soo dhowaanayso. Ciise wuxuu baabbi’inta u adeegsaday astaan u ah “cadhada” bilaabmaysa marka Isagu, isagoo Miikaa’eel ah, istaago sida ku qoran Daanyeel cutubka laba iyo tobnaad, aayadda koowaad.
“Christ saw in Jerusalem a symbol of the world hardened in unbelief and rebellion, and hastening on to meet the retributive judgments of God. The woes of a fallen race, pressing upon His soul, forced from His lips that exceeding bitter cry. He saw the record of sin traced in human misery, tears, and blood; His heart was moved with infinite pity for the afflicted and suffering ones of earth; He yearned to relieve them all. But even His hand might not turn back the tide of human woe; few would seek their only Source of help. He was willing to pour out His soul unto death, to bring salvation within their reach; but few would come to Him that they might have life.
Masiixu wuxuu Yeruusaalem ku arkay astaan u taagan dunida ku adkaatay rumaysadla’aanta iyo fallaagowga, isla markaana ku degdegaysa inay la kulanto xukummada ciqaabeed ee Ilaah. Hoogagga qoomiyad dhacday, ee naftiisa ku cuslaaday, ayaa bushimihiisa ka soo saaray qayladaas aadka u qadhaadh. Wuxuu arkay diiwaanka dembiga oo ku qoran silica aadanaha, ilmada, iyo dhiigga; qalbigiisuna waxaa dhaqaajisay naxariis aan xad lahayn oo uu u qabay kuwa dunida ku dhibban oo silica haya; wuxuu aad u jeclaa inuu kulligood u gargaaaro. Laakiin xataa gacantiisu ma ay celin karin hirarka hoogga aadanaha; wax yar baa dooni lahaa Isha keliya ee gargaarkooda. Wuxuu raalli ka ahaa inuu naftiisa u shubo dhimasho ilaa, si uu badbaado ugu soo dhoweeyo iyaga; hase ahaatee, wax yar baa u iman lahaa isaga si ay nolol u helaan.
“The Majesty of heaven in tears! the Son of the infinite God troubled in spirit, bowed down with anguish! The scene filled all heaven with wonder. That scene reveals to us the exceeding sinfulness of sin; it shows how hard a task it is, even for Infinite Power, to save the guilty from the consequences of transgressing the law of God. Jesus, looking down to the last generation, saw the world involved in a deception similar to that which caused the destruction of Jerusalem. The great sin of the Jews was their rejection of Christ; the great sin of the Christian world would be their rejection of the law of God, the foundation of His government in heaven and earth. The precepts of Jehovah would be despised and set at nought. Millions in bondage to sin, slaves of Satan, doomed to suffer the second death, would refuse to listen to the words of truth in their day of visitation. Terrible blindness! strange infatuation!” The Great Controversy, 22.
“Haybaddii samada oo ilmeynaysa! Wiilka Ilaaha aan dhammaadka lahayn oo ruux ahaan murugaysan, oo silic hoos loogu foorariyey! Muuqaalkaasu samada oo dhan ayuu yaab ka buuxiyey. Muuqaalkaasu wuxuu innagu muujinayaa dembinimada xad-dhaafka ah ee dembiga; wuxuu tusayaa sida hawl adag u tahay, xataa Awoodda Aan Xadidnayn, inay kuwa eedda leh ka badbaadiso cawaaqibta ka dhalata ku xadgudubka sharciga Ilaah. Ciise, isagoo hoos u eegaya jiilkii ugu dambeeyey, wuxuu arkay dunida oo ku dhex milantay khiyaano la mid ah tii sababtay baabbi’inta Yeruusaalem. Dembigii weynaa ee Yuhuuddu wuxuu ahaa diidmadoodii Masiixa; dembiga weyn ee dunida Masiixiga ahna wuxuu ahaan lahaa diidmadooda sharciga Ilaah, kaas oo ah aasaaska dowladnimadiisa samada iyo dhulka. Amarrada Rabbiga waa la quudhsan lahaa oo wax aan jirin laga dhigi lahaa. Malaayiin ku jira addoonsiga dembiga, oo ah addoommada Shayddaanka, kuna xukuman inay la kulmaan dhimashada labaad, ayaa diidi lahaa inay dhegaystaan erayada runta maalintooda booqashada. Indho la’aan cabsi leh! Waalli yaab leh!” The Great Controversy, 22.
The warning message proclaimed by John the Baptist and also by Christ was the same warning message, just as the warning message of the Millerites was the same message identifying the events connected with the close of probation as the one hundred and forty-four thousand will proclaim. Three witnesses; John the Baptist, Christ and the Millerites testifying that the work and message of the one hundred and forty-four thousand is a life-or-death testing process accomplished by the increase of knowledge that was unsealed in 1989. The message unsealed at that time is the last day vision that must be understood by the wise if they are to be the “priests” that make up the one hundred and forty-four thousand. If those candidates do not understand that vision, they are identified as wicked, or as fools, and they perish. They and their children are rejected in agreement with their rejection of the vision that is the increase of knowledge.
Farriintii digniinta ee Yooxanaa Baabtiisaha ku dhawaaqay, iyo tii Masiixuna sidoo kale ku dhawaaqay, waxay ahayd isla farriintii digniinta, sida farriintii digniinta ee Milleriyiintuna u ahayd isla farriinta tilmaamaysa dhacdooyinka la xidhiidha xidhitaanka albaabka nimcada, taas oo ay ku dhawaaqi doonaan boqol iyo afartan iyo afarta kun. Saddex markhaati; Yooxanaa Baabtiisaha, Masiixa, iyo Milleriyiinta, iyagoo ka marag kacaya in shaqada iyo farriinta boqol iyo afartan iyo afarta kun ay tahay hab imtixaan nolol ama dhimasho ah oo lagu dhammaystiray korodhka aqoonta ee la furfuray sannadkii 1989. Farriintii markaas la furfuray waa muujintii maalmaha ugu dambeeya oo ay khasab tahay in kuwa xigmadda lahu ay fahmaan, haddii ay doonayaan inay noqdaan “wadaaddada” ka kooban boqol iyo afartan iyo afarta kun. Haddii musharraxiintaasu aysan fahmin muujintaas, waxaa lagu aqoonsadaa inay shar leh yihiin, ama nacasyo yihiin, wayna halligmaan. Iyaga iyo carruurtoodaba waa la diidaa si waafaqsan diidmadooda ay diideen muujintaas oo ah korodhka aqoonta.
God’s Word identifies that Rome is the power that exalts itself, robs God’s people, and then falls and establishes the vision. The question of whether Modern Rome is the papal power or the United States is the test that identifies that those candidates are either wise or foolish virgins. The test is a prophetic test derived from the book of Daniel, that is thereafter confirmed and brought to perfection in the book of Revelation. The subject of Modern Rome is not simply a choice between the papal power or the United States, it is the final test for the one hundred and forty-four thousand. It is a prophetic test, and correctly understood it encompasses every representation of the final testing process that is set forth within God’s sanctified prophetic testimony.
Erayga Ilaah waxay caddeyneysaa in Rooma ay tahay quwadda is-sarraysiisa, dhacda dadka Ilaah, dabadeedna dhacda oo xaqiijisa waxyiga. Su’aasha ah in Roomada Casriga ahi tahay quwadda baabannimada mise Maraykanka ayaa ah imtixaanka lagu garto in musharraxiintaasu ay yihiin bikrado xigmad leh ama bikrado nacas ah. Imtixaankaasu waa imtixaan nebiyadeed oo laga soo dheegtay kitaabka Daanyeel, kaas oo dabadeed lagu xaqiijiyo laguna gaarsiiyo kaamilnimo kitaabka Muujintii. Mawduuca Roomada Casriga ahi si fudud uguma koobna kala-doorasho u dhexeysa quwadda baabannimada iyo Maraykanka; waa imtixaankii ugu dambeeyey ee boqol iyo afartan iyo afar kun. Waa imtixaan nebiyadeed, oo marka si sax ah loo fahmo uu koobayo matalaad kasta oo habsocodka imtixaanka ugu dambeeya ah ee lagu soo bandhigay maragga nebiyadeed ee quduus laga dhigay ee Ilaah dhexdiisa.
The testing process of the time of John the Baptist and Christ was derived from the book of Daniel, as was the testing process in the time of the Millerites. As a prophetic test, the methodology of how truth is established is as essential for those candidates to correctly apply, as is simply holding to the correct view of who is Modern Rome. Whether the correct identification of Modern Rome, or the application of the correct methodology is considered, both elements of the test are couched in the book of Daniel. In Daniel chapter one, Daniel navigated through a three-step testing process beginning with diet, then a visual test, followed by a test accomplished by Nebuchadnezzar, a biblical symbol of the King of the North, the papal power of the last days.
Habka imtixaanka ee wakhtigii Yooxanaa Baabtiisaha iyo Masiixa waxaa laga soo dheegtay kitaabka Daanyeel, sida uu sidoo kale habka imtixaanku uga yimid wakhtigii Millerites-ka. Maaddaama uu yahay imtixaan nebiyadeed, habraaca sida runta loo xaqiijiyo ayaa dadkaas musharraxiinta ah ugu lama huraan u ah inay si sax ah u dabaqaan, sida ay lama huraan u tahay keliya inay haystaan aragtida saxda ah ee ku saabsan cidda ay tahay Rooma Casriga ahi. Haddii la tixgelinayo aqoonsiga saxda ah ee Rooma Casriga ah, ama ku-dhaqanka habraaca saxda ah, labadaba qaybaha imtixaanka waxaa lagu saleeyey kitaabka Daanyeel. Daanyeel cutubka koowaad, Daanyeel wuxuu dhex maray hab imtixaan oo saddex-tallaabo ah, kaas oo ka bilaabmay cuntada, dabadeedna imtixaan muuqaal ah, waxaana xigay imtixaan uu fuliyey Nebukhadnesar, oo ah astaan Kitaabiga ah oo Boqorka Waqooyi ah, xoogga baabbeedka ee maalmaha ugu dambeeya.
As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:17–20.
Afartan carruurtaas, Ilaah wuxuu siiyey aqoon iyo xirfad xagga cilmiga iyo xigmadda oo dhan; Daanyeelna wuxuu lahaa garasho ku saabsan riyooyinka iyo waxyiyada oo dhan. Oo markii ay dhammaadeen maalmihii uu boqorku amray in la keeno hortiisa, markaas taliyihii bohonada ayaa iyagii hor keenay Nebukadnesar. Boqorkiina wuu la hadlay iyaga; oo dhammaantood dhexdooda lagama helin mid la mid ah Daanyeel, Xananyaah, Miishaa'eel, iyo Casaryaah; sidaas daraaddeedna waxay istaageen boqorka hortiisa. Oo wax kasta oo xigmad iyo garasho ah oo boqorku wax ka weydiiyey, wuxuu ka helay iyaga iyagoo toban jeer ka sii wanaagsan dhammaan saaxiriintii iyo xiddig-yaqaannadii ku jiray boqortooyadiisa oo dhan. Daanyeel 1:17–20.
“At the end of the days,” which is prophetically the last days when the one hundred and forty-four thousand are tested, Daniel and the three worthies were found “ten times better than all the magicians and astrologers that were in all his realm,” and Daniel had “understanding in all visions and dreams.” Daniel represents the one hundred and forty four thousand, who in the last days understand the increase of knowledge that arrived when Christ, as the Lion of the tribe of Judah, unsealed “that portion of the book of Daniel that related to the last days,” in 1989.
“Dhammaadka maalmaha,” taas oo si nebiyaysan u ah maalmaha ugu dambeeya marka boqolka iyo afartan iyo afarta kun la imtixaamayo, Daanyeel iyo saddexdii mudanayaalba waxaa lagu helay iyagoo “toban jeer kaga wanaagsan dhammaan saaxiriintii iyo xiddig-fallayaashii ku jiray boqortooyadiisa oo dhan,” Daanyeelna wuxuu lahaa “faham ku saabsan riyooyinka iyo waxyaalaha qarsoon oo dhan.” Daanyeel wuxuu metelaa boqolka iyo afartan iyo afarta kun, kuwaas oo maalmaha ugu dambeeya fahmaya korodhka aqoonta ee yimid markii Masiixu, sida Libaaxa qabiilka Yahuudah, uu furfuray “qaybtaas kitaabka Daanyeel ee la xidhiidha maalmaha ugu dambeeya,” sannadkii 1989.
Daniel did not simply understand more than others concerning dreams and visions, he had “understanding in all visions and dreams.” He represents those who employ the methodology of line upon line, for that methodology brings “all visions and dreams” together into one cohesive message. The message that brings together all dreams and visions into one prophetic line identifies the “events connected with the close of probation.” That message is established by the prophetic symbol that is Modern Rome, the power who exalts itself, robs God’s people, and falls.
Daaniyaal si fudud ugama uu fahmin kuwa kale wax ka badan oo ku saabsan riyooyin iyo muujinno, balse wuxuu lahaa “fahan ku saabsan muujinno iyo riyooyin oo dhan.” Wuxuu matalaa kuwa adeegsada habka xariiq korkeed xariiq, waayo habkaasu wuxuu isu keenaa “muujinno iyo riyooyin oo dhan” hal farriin oo isku xidhan. Farriinta isu keenta dhammaan riyooyinka iyo muujinnada hal xariiq oo nebiyadeed gudaheeda waxay aqoonsataa “dhacdooyinka la xidhiidha xidhitaanka albaabka nimcada.” Farriintaas waxaa lagu aasaasaa astaanta nebiyadeed ee ah Rooma Casriga ah, oo ah awoodda is-weyneysiisa, dadka Ilaah dhaca, dabadeedna dhacda.
That power can only be established by applying the correct methodology. Most who profess to study the Bible reject the methodology of line upon line, and some who profess to employ it, misapply the rules that make up the methodology of line upon line. Those rules were first put into the public record by the Millerites, and God’s last day people have been forewarned that those who are actually the messengers of the third angel will be using William Miller’s rules of prophetic interpretation.
Awooddaas waxaa lagu adkayn karaa oo keliya iyadoo la dabaqayo hab-raaca saxda ah. Inta badan kuwa qirta inay Baybalka bartaan waxay diidaan hab-raaca “xariiq dusheed xariiq,” qaar kalena oo qirta inay adeegsadaan waxay si qaldan u dabaqaan xeerarka ka kooban hab-raaca “xariiq dusheed xariiq.” Xeerarkaas waxaa markii ugu horraysay lagu diiwaangeliyey si dadweyne ah Milleriyiintii, dadka Ilaah ee maalmaha ugu dambeeyana hore ayaa looga digay in kuwa dhab ahaan ah farriinwadayaasha malaa’igta saddexaad ay adeegsan doonaan xeerarkii William Miller ee fasiraadda waxsii sheegyada.
“Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted.” Review and Herald, November 25, 1884.
“Kuwa ku hawlan ku dhawaaqidda farriinta malaa’igta saddexaad waxay baadhayaan Qorniinka iyaga oo raacaya isla nidaamkii Aabbihii Miller qaatay.” Review and Herald, November 25, 1884.
William Miller represented the beginning of the three angels of Revelation fourteen, and he was typified by John the Baptist, who was the beginning of the message of which Christ was the ending. Sister White directly aligns the testing process of John the Baptist to Christ with the testing process of the three angels. John began the message, and it was not until just before the cross, when Christ had taken His disciples to Caesarea Philippi, that Jesus then added the details of the message that John had begun. The first (the beginning) truth John identified when He saw Christ was identifying Christ as the Lamb of God that takes away the sins of the world.
William Miller wuxuu matalay bilowgii saddexda malaa’igood ee Muujintii afar iyo tobnaad, waxaana lagu sii tusaaleeyey Yooxanaa Baabtiisaha, kaas oo ahaa bilowgii farriinta uu Masiixu dhammaadkeedu ahaa. Walaashii White si toos ah ayay u waafajisaa habka imtixaanka ee Yooxanaa Baabtiisaha ilaa Masiixa la maray iyo habka imtixaanka ee saddexda malaa’igood. Yooxanaa ayaa bilaabay farriinta, mana ahayn ilaa wax yar ka hor iskutallaabta, markii Masiixu xertiisii geeyey Kaysariya Filibbi, in Ciise markaas ku daray faahfaahinta farriintii uu Yooxanaa bilaabay. Xaqiiqadii ugu horraysay (bilowgii) ee Yooxanaa tilmaamay markii uu Masiixa arkay waxay ahayd in uu Masiixa u aqoonsaday Wanka Ilaah ee qaada dembiyada dunida.
These things were done in Bethabara beyond Jordan, where John was baptizing. The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. John 1:28–30.
Waxyaalahan waxaa lagu sameeyey Beytabara, webiga Urdun dhinaciisa kale, meeshii Yooxanaa wax ku baabtiisayay. Maalintii xigtayna Yooxanaa wuxuu arkay Ciise oo u imanaya, markaasuu yidhi, Bal eega Wanka Ilaah oo dembiga dunida qaada. Kanu waa kii aan ka idhi, Ninkii iga daba imanayaa wuu iga horreeyaa, waayo, isagu wuu iga horreeyey. Yooxanaa 1:28–30.
Then began the three-and-a-half-year period of testing that ended at the cross. After John was murdered just before the cross, Jesus then began to explain that very first statement of John.
Markaas ayaa bilowday muddadii imtixaanka ee saddexda sano iyo badhka ahayd oo ku dhammaatay iskutallaabta. Ka dib markii Yooxanaa la dilay wax yar ka hor iskutallaabta, Ciise ayaa markaas bilaabay inuu sharxo hadalkii ugu horreeyey ee Yooxanaa.
When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Matthew 16:13–21.
Markii Ciise yimid xuduudaha Qaysariya Filibbos, ayuu xertiisii weyddiiyey, isagoo leh, Dadku yay yidhaahdaan aniga Wiilka Aadanahu inaan ahay? Oo waxay yidhaahdeen, Qaar waxay yidhaahdaan inaad tahay Yooxanaa Baabtiisaha; qaarna, Eliyaas; kuwo kalena, Yeremyaah, ama mid nebiyada ka mid ah. Wuxuu ku yidhi iyaga, Laakiin idinku yaad igu sheegaysaan inaan ahay? Markaasaa Simoon Butros u jawaabay oo yidhi, Adigu waxaad tahay Masiixa, Wiilka Ilaaha nool. Ciisena wuu u jawaabay oo ku yidhi, Waxaa barakaysan tahay, Simoon Barjona; waayo, hilib iyo dhiig kuuma muujin arrintan, laakiin Aabbahayga jannada ku jira ayaa kuu muujiyey. Aniguna waxaan kaloo kugu leeyahay, Adigu waxaad tahay Butros, oo dhagaxan dusheeda ayaan kiniisaddayda ka dhisi doonaa; oo albaabbada jahannamadu kama adkaan doonaan. Oo waxaan ku siin doonaa furayaasha boqortooyada jannada; oo wax alla wixii aad dhulka ku xidho, jannadana waa lagu xidhi doonaa; oo wax alla wixii aad dhulka ku furto, jannadana waa lagu furi doonaa. Markaasuu xertiisii ku amray inaanay ninna u sheegin inuu yahay Ciise Masiixa. Wakhtigaas dabadiis Ciise wuxuu bilaabay inuu xertiisii tuso inay waajib ku tahay inuu Yeruusaalem tago, oo uu waxyaalo badan kaga silco waayeellada iyo wadaaddada sare iyo culimmada, oo la dilo, oo maalinta saddexaad dib loo sara kiciyo. Matayos 16:13–21.
Caesarea Philippi is the name of Panium in the time of Christ, and Panium is identified in the verse which follows verse fourteen of Daniel eleven, where the robbers of thy people, who exalt themselves, but fall, are introduced. The message of John the Baptist, inspired and perfect, was the message at the beginning that represented the Millerite message, that had been established upon Miller’s rules. Christ’s message at the ending, built upon and expanded John’s message, and it typified the message at the ending of the three angels, that is based upon Miller’s rules and the details that are added to Miller’s message when the methodology of line upon line arrives at the ending.
Kaysariya Filibbi waa magaca Paaniyuum xilligii Masiixa, Paaniyuumna waxaa lagu aqoonsadaa aayadda ku xigta aayadda afar iyo tobnaad ee Daanyeel kow iyo tobnaad, halkaas oo lagu soo bandhigayo tuugagga dadkaaga, kuwa is-weyneeya, laakiinse dhaca. Farriintii Yooxanaa Baabtiisaha, oo waxyoon leh oo kaamil ah, waxay ahayd farriintii bilowga ee matalaysay farriinta Milleriyiinta, taas oo lagu taagay xeerarkii Miller. Farriintii Masiixa ee dhammaadka, oo ku dhisnayd farriintii Yooxanaa isla markaana sii ballaarinaysay, waxayna ahayd astaan u taagnayd farriinta dhammaadka ee saddexda malaa’igood, taas oo ku salaysan xeerarkii Miller iyo faahfaahinta lagu daro farriintii Miller marka habraaca sadarba sadar uu yimaado dhammaadka.
To arrive at an incorrect understanding of the symbol that establishes the vision with the symbol of Modern Rome parallels those in the history of Christ that rejected the message of the cross. We are informed that the Jews who rejected the message of John the Baptist could not be benefitted by the teachings of Jesus, and that the history of those Jews that did that very thing represents those who rejected the first angel’s message. The Millerites identified the robbers of thy people, which I later coined with the words, “Modern Rome,” as the papal power.
In la gaadho faham khaldan oo ku saabsan astaanta aragga ku dhisaysa isbarbardhigga astaanta Rooma Casriga ah iyo kuwa ku jira taariikhda Masiixa ee diiday farriinta iskutallaabta. Waxaa naloo sheegay in Yuhuuddii diiday farriintii Yooxanaa Baabtiisaha aanay ka faa’iidaysan karin waxbaristii Ciise, iyo in taariikhda Yuhuuddaas sameeyey waxaasu ay matasho kuwii diiday farriintii malaa’igta kowaad. Milleriyiintu waxay aqoonsadeen tuugagga dadkaaga, kuwaas oo aan markii dambe ku naanaysay erayada, “Rooma Casri ah,” inay ahaayeen quwadda baabawiyeed.
We will continue these considerations in the next article.
Waxaan sii wadi doonnaa tixgelinnadan maqaalka xiga.